In the celebration of 2nd March, recognized as, “Baloch Culture day”, every Baloch youth holds pride and respect for their cultural heritage, historical struggles and traditions. Despite sharing different borders, they, living in shores of either Chahbahar or Gowadar, maintain the beauty of brotherhood and unity. Baloch have always been a resistive community in the path of preserving their culture and identity. Having the same historical roots, upholding the values and traditions of their ancestors, the Baloch culture is classic and unique. Under the shadows of oppression, their culture doesn’t merely represents their traditions but also reflects on their love for land and struggles for identity.
The Baloch Code of Life:
The Balochi culture teaches us to live a life with principles. Showcasing the respect we give to these upbringings, these beliefs are an integral part of Baloch code of life. These ancient values followed by generations are interpreted as, “Baluch Mayar”, (Baloch code of honour). Inayatullah Baloch, in his words, explains that the Baluch code of honour is also known as “Laj”, “Ghairat” or “Namus”. These code of life were set for Baloch people many years ago. These very codes are fundamental, unwritten laws for living.
Initially, commitment is a strict and traditional obligation in the Baloch community. An old saying about loyalty of Baloch quoted, “A true Baloch is the one who is reliable and loyal.” Loyalty is crucial for the social and political structure of the Baloch tribes where trust is considered honour. In case of failing at keeping their words, a Baloch would be regarded a dishonourable person.
Another famous saying about the Baloch community, which is still in mouth of everyone, is “Baloch pa zuban” is translated as “a Baloch is of words”. It elaborates that sticking to your words and staying true to your commitment is a real Baloch blood, because in the terms of trust, the Baloch never negotiate.
Qual o Ehtibar or amanat (fulfilling promises and trust or safekeeping) are key aspects of trust in Baloch community. There is another sense of trust in Baloch mayar which is Bahot (refuge): if one takes refuge in a Baloch house, then they are obliged to protect them from any external threats, even if it is their enemy asking to be protected. If somebody failed at saving his Qual o qarar, protecting its refuge or Amanat is taunted for being a failed Baloch.
In the Baloch culture, serving your guest is considered a gesture of royalty. If you walk in the streets of a Baloch neighbourhood, you wouldn’t walk out hungry or thirsty. Even if the house lacks wealth in form of money but they never lack wealth in form of serving guest with love. Mehmani is among the first pillars of Baloch mayar, no matter who your guest is; your friend or enemy or even a total stranger he/she must be respected if they are in the boundary of your home. It’s Nang (Honour) or Qoul (promise) that the resting guest must be provided safest, served well, and looked after regardless of caste, religion or colour. If one fails to save its guest (mehman) is dishonoured for his dishonesty and inability to save its Bahot. Baloch community is known for its hospitality and kind gestures: they are very welcoming with people.
Subsequently, Beer/Badal (revenge) is also an essential part of Baloch mayar, an element protecting Baloch community against the threats. They admit the revenge flows in every Baloch’s blood. Baloch traditional songs or stories are filled with provoking taunts (shigan) to seek revenge because if one fails to take revenge or back up is labelled coward. Revenge is a liberation movement for Baloch community to seek revenge for lost souls and our motherland. It is deeply rooted in cultural and political concept for Baloch community. You must seek revenge and resist against the unfairness and oppression. This culture teaches every individual to resist rivalry and remain steadfast against threats. It is a very influential and glorious tradition for the Baloch community.
Customs and traditions:
The Baloch traditions are quite different from others. They are more detailed, and unique. Each event of Baloch culture has their own charm and a thoughtful way of celebrating it. Whenever Baloch occasions take place, the community follow its rich traditions and ways of celebrating them. Similarly, a wedding in a Baloch house initiates from an event called, “Julbandi” and ends to “Mubaraki”. It takes a week to celebrate the wedding and during this week the wedding is celebrated on cultural-based events. Singing (halo and lado) for groom and bride, and doing the cultural dance (Do Chapi) are the charm of the Baloch weddings. Baloch community till today celebrate their marriages like old time, holding onto their legacy.
Another occasion, childbirth, in Baloch household is celebrated with love and excitement for mother and the newborn. People gather together for (Sipat and Názénk) known as praise songs sung by women. The 6th day of childbirth is specifically known as “Shashagan” on which a child is named. Baloch people celebrate life as well as loss. To mourn the lost one, they gather together and Sing (zahirok) for the departed soul, which is known as the song of separation — to show deep sincerity to the grieving family. Following their exceptional rituals of cultural, Baloch people value togetherness, and staying unite for hard and joyful as well as sorrowful days.
Balochi Language:
The Balochi zuban (language) is often quoted as a northwestern language widely spoken as first language in Balochistan, Pakistan, Iran (mainly in Sistan or Baluchestan), Afghanistan, some parts of Turkmenistan, East Africa, Oman, and Arab countries. Before 19th century Balochi language was a verbal language, it had no written instructions. For writing Balochi people used Persian scripts or Arabic scripts. Soon after 19th century, the Baloch community started working on their mother tongue, and then the Balochi alphabets came into being.
Balochi Alphabets;
آ، ا، ب، پ، ت، ٹ، ج، چ، د، ڈ، ر، ز، ژ، س، ش، ک، گ، ل، م، ن، و، ھ ہ، ء، ی ے
The Balochi language is a sum of different dialects. And these dialects are spoken in varies parts of Baloch-areas and Baloch living in diaspora. It is divided into some major dialects; western dialect, eastern dialect, and southern dialect. Western is most likely to be spoken in the western areas of Balochistan, in Iran (Sistan, Baluchestan) and in Rahkshan division of Balochistan inside Pakistan. The Southern dialect which is known as “Makurani dialect” is spoken in the southern part of Balochistan. As the Makuran division encompasses different regions, It has three sub dialects. People living in Panjgur have a different dialect while the coastal regions in Makuran like Gowadar and Chahbahar represent a separate dialect. The people living in Kech district speak the Kechi dialect. The Southern region of Balochistan hold various dialects. The third, Eastern (Sulemani) dialect originated from Koh-e-Suleman. It is widely used in east of Balochistan including the areas from Karachi uptown Dera Ismail Khan and to the Sulaiman Mountains. Meanwhile the Kalmati dialect has minority speakers in the Northern areas of Noshki, Dalbandin and Kharan, Balochistan.
Baloch Nationalism:
The demand for national identity and love for motherland are historically the major pillars in Baloch culture. Sharing the same language, common historical background and geography have given birth to the fight for self-determination. The Baloch have long been fighting against colonial rules for national identity. From the British rulers till the present status, their fight and sacrifices continue to draw love and affection for land. Regrading their land as “Mother”, it becomes their duty to protect their land as their motherland from invaders. Indeed, history records their war for equality isn’t unseen.
During the demarcation of borders of Balochistan in 1930s and earlier, Baloch nationalists protested against this division. They hold a resistive nature towards injustice. Presently, still the desire for a national identity is alive in their hearts and is encountered in many forms. Through epic poetry, many expressions and sentiments about nationalism are found. This beautiful act of love and compassion for land through expression of words was once seen in the 16th Century. The Portuguese, with the invasion of Persian gulf, invaded the Makuran coast of Balochistan. This invasion resulted in the defeat and arrest of Mir Hammal Jiand, the chief of Makuran. Thus, it was reflected in Balochi poetry by an unknown Baloch poet, composing these verses;
“Why hast thou departed from Hammal’s lion-like hands,
(and) have fallen into the waves of the sea and drowned forever;
O, flying birds, take with thee the information about my state,
State my state to the youths of Kalmat;
Inform (my aspect of affairs to) Halro, Shahdad Ghulamo and Talli, the possessor of papery lips;
Later again, the captivating verses of Baloch poets reflected on British invasion on Balochistan. Inayatullah Baloch in his book, “The problem of Greater Balochistan” wrote about poetry being a great role in arising a nation. There, he mentions, after the death of Mir Mehrab Khan in defence of Balochistan from the British invasion, Mulla Muhammad Raisani wrote poems admiring his courage. His poetries were composed in the book, “Tárékh Balochistan”, a book of poems which were collected by Hittu Ram. Literature has always been used as a medium to express the sense of nationalism as well. The Baloch share a deep sense of love and affection for land rather than other tribes. In the years of 15th century, Bivargh wrote poems, expressing his love for homeland and its inhabitants, and chiefs. He wrote;
Thereupon, my body will be cooled from the deadly pneumonia;
Only then will I be relieved from the pains of the graceful (dead father);
Not only through war but also by literature they represent their national identity and struggles. Several generations have passed through the phase of preserving love for land and fighting for identity.
Invasion of Culture:
In the present day, the disunited geography of Balochistan is facing the threat of losing its identity. The colonial period of British rule over Balochistan divided it into three parts which are today situated in the States of Afghanistan, Iran and Pakistan. In these states, the Baloch community is restricted from studying their history and language. Their languages, Balochi and Bravhi, aren’t taught in any institutions. Thus, intellectuals, institutions and student organisations, who are found promoting their culture, are often subjugated to threats and discrimination. However, Baloch poets, writers, artists and intellectuals never fail to address this discrimination through their works in every field of art. The suppression of language and history are a war on identity. On oppression of the marginalized, Paulo Freire wrote that “Without a sense of identity, there can be no struggle.” Hence, the struggle only begins when identity is secured. The preservation of cultural identity is a task for every Baloch individual.
The Baloch community loves to live a communal life. It keeps harmony between people and tie them together. Their culture is linked with emotions and many settlements reflecting emotional bonds. These emotional structured thoughts are deeply rooted in each Baloch’s heart. This culture has kept resistance, traditions and love for land alive. The social and political tensions have always become barriers to Baloch community; nevertheless, they have preserved their culture through life of togetherness.
